Ra'ayin Musulunci game da jima'i na baka

Ra'ayin Musulunci game da jima'i na baka

A cikin maudu'in ra'ayin Musulunci kan jima'i ta baka, akwai sabanin fahimta.

Malaman da suke ganin halaccin al'aurar baki suna yin haka ne saboda babu wani dalili bayyananne a cikin Hadisi da Alqur'ani da ya haramta irin wannan aiki. Malaman musulunci irin su Yusuf al-Qaradawi suna da wannan ra'ayi. Haka nan kuma ba a ambaci wannan aiki a matsayin wani bangare na farfaganda ba a Hadisi, duk da cewa Musulunci ya jaddada muhimmancin wasan gaban-ba-da-ban-da-kai, kamar yadda sumbatar juna da tabawa da makamantansu suka zo a Hadisi karara. Mazhabobin tunani (Mazahib) irin su Shafi'i da Hanbali sun dauki 'yan uwa a matsayin halattacce amma kawai a matsayin wani bangare na fara'a, yayin da dukkan mazhabobi ke daukar fitar al'aura a matsayin najasa. An fi son yin jima'i da baki, muddin ba a sha basir daga al'aura kuma ba a samu rauni ko rauni ba. Bisa ga madadin ra'ayi, jima'i na baka kawai an halatta shi azaman hanyar ƙarfafawa da wasan gaba.

Akwai tafsiri kan taba al'aurar namiji da kansa a ruwayoyi daban-daban na Hadisi.

Ana ba da shawarar amfani da kwaroron roba ko dam ɗin hakori kafin yin kowane nau'i na jima'i na baka.

Tambayoyin wasan kwaikwayo da jima'i na baka

Akwai bambancin ra'ayi a cikin wannan batu. Malamai da yawa sun yarda cewa jima'i ta baki ya halatta, amma ba a so. Malaman da suke ganin halaccin saduwa da baki suna yin haka ne domin babu wani dalili qarara a cikin Hadisi da Alqur’ani da ya haramta irin wannan aiki. Manyan malaman musulmi irin su Yusuf al-Qaradawi suna da wannan ra'ayi. Haka nan kuma, ba a ambaci irin wannan aiki a matsayin wani bangare na wasan farko ba a Hadisi duk da cewa Musulunci ya jaddada muhimmancin wasan gaban-ba, kamar yadda sumba, tabawa da makamantansu suka zo a Hadisi karara. Muhammadu ya hana yin "kamar dabba" da matar mutum, amma a maimakon haka ya kamata ya dauki lokaci don mu'amala da ita a matsayinsa na mutum kuma ya yi wasa da ita. Haka kuma miji yana da alhakin biya wa mace bukatar (wato kawo ta cikin inzali) a matsayin wani bangare na zaman lafiya da kuma tabbatar da hakkin matar. A lokacin jima'i da jima'i ana barin miji ya ji dadin nonon matar, a mazhabar Hanafiyya ya halatta matukar ba a sha wani sirri (wato madara) yayin wannan aikin. Sai dai mafi yawan malamai da suka hada da mazhabar Hanbaliyya da Shafi'iyya da Malikiyya sun yi ittifaqi a kan cewa shan nono bisa kuskure ba zai yi tasiri a tsakanin miji da mata ba.

Kan taba azzakari

Akwai tafsiri kan taba al'aurar namiji da kansa a ruwayoyi daban-daban na Hadisi. Misali akwai hadisin Basrah bint Safwaan, wacce ta ji Annabi Muhammad yana cewa: “Duk wanda ya taba al’aurarsa, to ya yi alwala (wanke)”. (Abu Dawud ne ya rawaito shi, al-Tahaarah, 154. Albaniy ya ce a cikin Saheeh Sunan Abi Dawud, lamba ta: 166, saheeh ne). Malaman fikihu Hanafiyya sun ce taba azzakari a shari’ar Musulunci ba abin kunya ba ne. Hadisin Sahih na al-Muwatta Imam Muhammad ya kafa hujja da cewa "aikin ba najasa bane". Ya jaddada cewa "Idan azzakari ya kasance marar tsarki ko najasa, sai a yanke shi daga jiki a jefar da shi". Hadisi ya ce babu bambanci tsakanin azzakari da sauran sassan jiki. Sai dai kuma akwai Hadisin Sahih da yake nuni da cewa yin alwala wajibi ne bayan an sha taba. Na farko da na biyu na waɗannan rahotanni suna da alaka da rahoton da aka ambata akai-akai, wanda aka bayar a kan Talq b. Ali [b. al-Mundhir b. Qays], dangane da fadin Muhammadu game da azzakari. Talka b. ;Ali ya ce: “Muna tare da Manzon Allah, sai wani mutum kamar Badawiyya ya zo masa ya ce: “Ya Manzon Allah, me kake tunani game da mutum ya shafi azzakarinsa bayan ya yi alwala? “Mene ne banda guntun naman ku?” Akwai rashin jituwa a kan wannan rahoto kuma kamar yadda muka ambata a sama, mafi qarfin hujjar yin alwala bayan tava azzakarinsa ya zo ne daga hadisin Basrah bint Safwaan na Muhammad tana cewa “Duk wanda ya shafi al’aurarsa. sai ya yi alwala.” Haka kuma an ruwaito cewa Muhammadu ya ce:

1. "Duk lokacin da dayanku ya yi ruwa (fitsari) kada ya rike azzakarinsa, ko kuma ya wanke al'aurarsa da hannun damansa." (Sahihul Bukhari, 1.4.156).
2. "Duk wanda ya shiga cikin ku to kada ya taba azzakarinsa da hannun damansa." (Sahih Muslim, 2.0512).

Dangantaka da gamsuwar jima'i

Gujewa basir

Mazhabobin tunani (Madh'hab) irin su Shafi'i da Hanbali sun dauki 'yan uwa a matsayin halaltacce amma kawai a matsayin wani bangare na wasan gaba alhali dukkan makarantu suna daukar fitar al'aura a matsayin najasa. An fi son yin jima'i da baki muddin ba a sha basir daga al'aura kuma ba a yi rauni ko rauni ba. Shan maniyyi a daya bangaren kuma wasu malamai sun yi imanin ya halatta. Koyaya, ra'ayi mafi ƙarfi shine ba a yarda dashi ba. Dole ne ma'aurata su wanke bakinsu daga baya don kiyaye tsabta. A wata fatawa da Shaihu Muhammad bin Saalih al-Uthaymeen ya rubuta, ma'auratan za su iya kwana a kan gadon da maniyyi ya zubo tun da ana ganin maniyyi a matsayin wani abu mai tsarki (?) a shari'ar Musulunci; duk da haka, wannan ya dogara ne akan tsaftar mutumin. Idan mijin bai wanke kansa ba bayan fitsari da kuma kafin ya yi jima'i da baki to maniyyin zai ƙazantu.

Yin wanka (ghusl) bayan jima'i na baki

Bisa ga madadin ra'ayi, jima'i na baka kawai an halatta shi azaman hanyar ƙarfafawa da wasan gaba. Idan miji ya yi jima'i da matarsa ​​ta baki, kuma ya fitar da maniyyi, to, tawaya ta wajaba a cikin hukunce-hukuncen tsaftar jima'i na Musulunci; duk da haka, idan ya saki Madhy ne kawai, to ana buqatar Alwala ne kawai, sannan ya wanke Madhy.

Ana ba da shawarar amfani da kwaroron roba ko dam ɗin hakori kafin yin kowane nau'i na jima'i na baka.